QurÞanic Exegesis in Later Islamic Philosophy: MullÁ ÑadrÁ’s TafsÐr SÙrat al-FÁtiÎa by Mohammed Rustom A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Near and Middle Eastern Civilizations University of Toronto © Copyright by Mohammed Rustom 2009 Abstract QurÞanic Exegesis in Later Islamic Philosophy: MullÁ ÑadrÁ’s TafsÐr SÙrat al-FÁtiÎa Mohammed Rustom Doctor of Philosophy 2009 Department of Near and Middle Eastern Civilizations University of Toronto The work of one of Islam’s most celebrated philosophers, MullÁ ÑadrÁ ShÐrÁzÐ (d. 1045/1635 or 1050/1640), is characterized by a unique synthesis of the main strands of Islamic thought. Yet ÑadrÁ’s role as a philosopher was not simply to synthesize. His penetrating intellect and ability to cast new light on some of the fundamental problems of Islamic thought ensured that all of his books would be landmarks of intellectual achievement in their own right. Amongst his most significant but seriously neglected writings are his compositions on the QurÞÁn and its sciences. Broadly speaking, the present study investigates the manner in which scriptural exegesis, philosophy, and mysticism came together in ÑadrÁ’s writings on the QurÞÁn. More specifically, this study aims to examine the sophistication of the discussions to be found in ÑadrÁ’s QurÞanic works by focusing on his last complete and most mature tafsÐr, the TafsÐr SÙrat al-fÁtiÎa. After surveying the history, reception, and content of ÑadrÁ’s writings on the QurÞÁn and presenting a coherent picture of the theoretical dimensions of his scriptural hermeneutics, we will go on to examine the TafsÐr SÙrat al-fÁtiÎa’s structure and sources. This will set the stage for a ii careful analysis of the problems in cosmology, metaphysics, anthropology, theology, and soteriology addressed by ÑadrÁ in the work. Not only will our study demonstrate the manner in which ÑadrÁ reads scripture, but it will also afford us a window into the development of his religious thought, since the FÁtiÎa provides him with the opportunity to recast many of his philosophical concerns within the QurÞÁn’s universe of discourse. iii To Nosheen, for all her love and support iv ﻋﻘﻞ ﺟﺰﻭﻯ ﻋﻘﻞ ﺭﺍ ﺑﺪ ﻧﺎﻡ ﻛﺮﺩ ﻛﺎﺭﺩﻧﻴﺎ ﻣﺮﺩ ﺭﺍ ﰉ ﻛﺎﻡ ﻛﺮﺩ - ﻣﻮﻟﻮﻯ v Acknowledgements Thanks go first and foremost to my thesis advisor, Professor Todd Lawson, who has shared his vast knowledge of Islamic thought with me over the years in unstinting measure. In his graduate seminars on Sufism and Islamic philosophy, he taught me how to handle a number of important texts by such seminal figures as Ibn ÝArabÐ, DÁwÙd al-QayÒarÐ, and MullÁ ÑadrÁ. While writing my dissertation, Professor Lawson’s guidance was crucial at every stage. From minor philological points to major philosophical arguments, he saw to it that each page I produced conformed to his rigorous academic standards. I am very grateful to Professor Lawson for all of his patience, and for his confidence in my abilities as a scholar. Thanks also go to my thesis examiners, Professors Maria Subtelny, Sebastian Günther, Shafique Virani, and John Walbridge. Apart from offering helpful feedback on my dissertation at various stages of its gestation, I have also had the fortunate opportunity to learn from them in various capacities. Professor Subtelny nurtured my interest in esoteric hermeneutics and symbolism through her fascinating seminars on Persian myth and RÙmÐ’s MathnawÐ, and taught me how to become a careful reader of classical Persian poetry and prose. Professor Günther introduced me to the vast riches of classical Arabic literature, and impressed upon me the exegetical nature and literary significance of ÎadÐth texts. Professor Virani has helped me become a more effective pedagogue and researcher, and on innumerable occasions has selflessly put his life on pause in order to discuss all matters academic. Professor Walbridge’s studies on SuhrawardÐ have allowed me to become better-attuned to the conceptual adaptability, ingenuity, and sophistication of philosophical thinking in later Islamic thought. vi Professor Michael Marmura was my first teacher in Islamic philosophy and theology. I have benefited immensely from the care he has taken in teaching me how to read and translate the likes of Avicenna, GhazÁlÐ, Ibn Óufayl, and Averroës. Needless to say, I am honoured to have spent so many years studying under him. Thanks go to Professor Walid Saleh, who introduced me to the field of QurÞanic studies, and whose counsel has greatly assisted me in my transition through academia’s various stages. My teacher in the traditional Islamic sciences, Shaykh Talal Ahdab, taught me classical Arabic logic and introduced me to several other important disciplines. I am grateful to him for the time he has spent with me discussing problems in Islamic thought. I would also like to thank Professor Seyyed Hossein Nasr, whose work in Sufism and Islamic philosophy led me to my dissertation topic. I am particularly grateful to Professor Nasr for his encouragement and guidance when I first thought of working on MullÁ ÑadrÁ’s QurÞanic hermeneutics. I had the very fortunate pleasure of reading the most difficult parts of ÑadrÁ’s TafsÐr SÙrat al-fÁtiÎa under the guidance of Professor William Chittick. I cannot express my appreciation for the hospitality, humour, and humanity Professor Chittick and his wife, Professor Sachiko Murata, showed me during my stay in Stony Brook. Many specialists in Islamic thought have answered my queries and/or provided me with important information related to my thesis topic. Particular thanks go to Professors Sajjad Rizvi and Kristin Sands. Amongst friends and colleagues who offered their help in one way or another, I would like to thank Professor Atif Khalil, Professor Mohammad Hassan Khalil, Nasrin Askari, Rizwan Mohammad, and Shiraz Sheikh. On the administrative side of things, thanks go to Professors Amir Harrak and Tim Harrison, both of whom provided me with sound advice in their capacities as graduate vii coordinators in the University of Toronto’s Department of Near and Middle Eastern Civilizations. I am greatly indebted to Anna Sousa, who, through her diligence and dedication, gracefully removed every obstacle I encountered as a graduate student. She and Jennie Jones form the backbone of the Department of Near and Middle Eastern Civilizations. Although I would need about three more pages to thank them adequately, it should suffice to say that they have lent me a helping hand every step of the way. Amongst the staff at the University of Toronto’s Robarts library, particular thanks go to Elaine Genius for all her help in facilitating my research. My graduate studies were made possible thanks to a fellowship from the Social Sciences and Humanities Research Council of Canada, a University of Toronto doctoral fellowship, an Ontario Graduate Scholarship, and travel grants courtesy of the University of Toronto’s School of Graduate Studies. Last but certainly not least, heartfelt thanks go to my family. My parents have supported me from the start, and for this I am greatly indebted. Ammi and Abbi, as well as my siblings, nieces, and nephews, have all enriched my life in their own unique way. My wife Nosheen has made innumerable sacrifices, and has always sought to create for me an ambience in which I could carry out my research. This dissertation is dedicated to her. viii Contents Acknowledgements vi A Note on Arabic and Persian Transliterations xi Introduction 1 0.1 A Survey of Scholarship on MullÁ ÑadrÁ’s QurÞanic Works 7 0.2 The Scope of the Present Study 22 Chapter 1 An Overview of MullÁ ÑadrÁ’s QurÞanic Works 30 1.1 The Historical Reception of ÑadrÁ’s QurÞanic Works 31 1.2 Modern Annotations on ÑadrÁ’s QurÞanic Works 45 1.3 Commentaries on Individual SÙras 49 1.4 Commentaries on Individual Àyas 61 1.5 Theoretical Works on the QurÞÁn 65 1.6 QurÞanic Works of Doubtful Authenticity 69 1.7 Conclusion 72 Chapter 2 MullÁ ÑadrÁ’s QurÞanic Hermeneutics 74 2.1 The MafÁtÐÎ’s Introduction 77 2.2 The Word Made Book 83 2.3 Levels of the QurÞÁn, Levels of the Self 99 2.4 Conclusion 106 Chapter 3 TafsÐr SÙrat al-FÁtiÎa I: Sources, Structure, Content 108 3.1 Background Texts and Source Materials 109 3.2 Structure and Content 136 3.3 Conclusion 144 Chapter 4 TafsÐr SÙrat al-FÁtiÎa II: Metaphysics, Cosmology, Anthropology 146 4.1 The Nameless and the Named 148 4.2 The Cosmology of Praise 168 4.3 The Perfect Man 177 4.4 Conclusion 180 ix Chapter 5 TafsÐr SÙrat al-FÁtiÎa III: Theology and Soteriology 182 5.1 Beyond Idol Worship 183 5.2 The Triumph of Mercy 198 5.3 Conclusion 240 Conclusion 242 Appendix I A Tentative Chronology of ÑadrÁ’s QurÞanic Works 245 Appendix II Texts from the FutÙÎÁt Reworked into the TafsÐr SÙrat al-FÁtiÎa 247 Appendix III Key Texts from the TafsÐr SÙrat al-FÁtiÎa 251 Appendix IV Glossary of Technical Terms in the TafsÐr SÙrat al-FÁtiÎa 273 Bibliography 281 x A Note on Arabic and Persian Transliterations Arabic and Persian names, words, phrases, and book/article titles have been transliterated in accordance with the system employed by the International Journal of Middle Eastern Studies (IJMES), with the exception that no distinction is made in transliterating consonants shared between Arabic and Persian. The names of authors who write in European languages in addition to Arabic/Persian have not been transliterated. xi 1 Introduction Max Horten’s two books on Ñadr al-DÐn MuÎammad b. IbrÁhÐm al-ShÐrÁzÐ (d. 1045/1635 or 1050/1640)1 (commonly known as MullÁ ÑadrÁ) at the turn of the twentieth century, as well as his other pioneering contributions to later Islamic philosophy, did not receive the scholarly attention one would have expected.2 This is partly due to the fact that at the dawn of the twentieth century, the story of the earlier period of Islamic philosophy had not even begun to be told.